NEW TESTAMENT: 2 Timothy 4: 6 - 8, 16 - 18 (all)
2Tim 4:6 (NRSV) As for me, I am already being poured out as a libation, and the time of my departure has come. 7 I have fought the good fight, I have finished the race, I have kept the faith. 8 From now on there is reserved for me the crown of righteousness, which the Lord, the righteous judge, will give me on that day, and not only to me but also to all who have longed for his appearing.
16 At my first defense no one came to my support, but all deserted me. May it not be counted against them! 17 But the Lord stood by me and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it. So I was rescued from the lion's mouth. 18 The Lord will rescue me from every evil attack and save me for his heavenly kingdom. To him be the glory forever and ever. Amen.
Paul’s death will pay homage to God and will contribute to the saving of others. Like a prize boxer and a runner, he has completed the event, i.e. his ministry; he has preserved and guarded “the faith” (v. 7) handed down to him. Jews wore crowns or wreaths in joy and honour; in Greece, winners of athletic meets wore them. Paul will receive his – as will other Christians – when Christ comes again (“his appearing”, v. 8). As Jesus was deserted as death approached, so is Paul almost alone: “only Luke is with me” (v. 11). At his first trial or hearing (“defence”, v. 16), “all deserted” him – all but Christ, who helped him proclaim the good news to all, both present and beyond. Then Paul was rescued “from the lion’s mouth” (v. 17), from violent death. Christ will rescue him from the devil’s onslaughts (but likely not from physical death). After final personal messages (vv. 19-21), the author prays that Christ may be with Timothy; may God’s “grace” (v. 22), his freely-given gift of love, be with the members of Timothy’s community.
Verse 13: “books ... parchments”: The “books” are papyrus scrolls, the then current writing material. The “parchments” are scrolls made out of animal skin, usually from sheep or goats. [CAB] Paul exercises the philosophic virtue of self-sufficiency: 1 Timothy 6:6-8 says: “Of course, there is great gain in godliness combined with contentment; for we brought nothing into the world, so that we can take nothing out of it; but if we have food and clothing, we will be content with these”. [NJBC]
GOSPEL: Luke 18: 9 - 14 (all)
Luke 18:9 (NRSV) He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: 10 "Two men went up to the temple to pray, one a Phar'isee and the other a tax collector. 11 The Phar'isee, standing by himself, was praying thus, "God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. 12 I fast twice a week; I give a tenth of all my income.' 13 But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, "God, be merciful to me, a sinner!' 14 I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted."
h/t Chris Haslam
Luke has presented Jesus telling a parable about a judge and a widow. Even the uncaring judge listens to a petition, eventually; when Christ comes again, he will hear and answer the prayers of the faithful with due alacrity. Now Jesus tells a parable to “some” who take a legalistic approach to Judaism: “they were righteous”, pious. Pharisees kept the Law scrupulously - both written and aural, so they must be acceptable to God! (The unwritten law formed a protective shell round Mosaic law, reducing the chances of ever erring to the point of transgressing the real law.) Like the Pharisee in the story, they were fastidious in their observation of ritual practices: they fasted on Mondays and Thursdays, and tithed (v. 12): they were seen to be religious. But their pride in keeping the Law led them into self-righteousness (“trusted in themselves”, v. 9), self-importance, and arrogance (“regarded others with contempt”). On the other hand, tax collectors were despised for collaborating with the Roman occupiers. At this point, Jesus’ hearers would be cheering for the Pharisee, especially since most were followers of the Pharisaic party. The tax collector admits he is a sinner (v. 13), repents (“beating his breast”) and seeks God’s mercy. In v. 14, Jesus explains the example story: the tax collector goes home “justified”, accepted by God, acquitted in God’s court of justice, for he has recognized his need for God’s mercy – but not the Pharisee. In the kingdom, roles will be reversed: God receives those who turn to him and implore his mercy; he rejects those who parade their supposed virtues. We should receive the Kingdom as a child does (v. 17).
For Jesus’ commentary on this parable, see 6:20-26 (the Beatitudes), part of the Sermon on the Plain. [Blomberg] In the story of the Sermon on the Mount (Matthew 5:20), Jesus says “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven”.
Luke and Paul differ as to who is righteous. While Paul relates righteousness to faith, the law and the cross, Luke emphasizes three points:
• self-confident boasting of one’s own good deeds will not achieve acquittal at God’s judgement;
• like Jesus, one must engage in deeds of righteousness, e.g. almsgiving;
• God has vindicated his innocently suffering righteous one, Jesus the Christ: see 23:47; Acts 3:14; 7:52; 22:14. [NJBC]
Verse 10: The hours of prayer were 9 am and 3 pm. [JBC]
Verse 10: “tax collector”: Publicani were tax-farmers who bid on contracts to collect taxes in the provinces. “These publicani paid the stipulated sum-total of the impost directly into the Roman treasury and recouped themselves in the provinces by means of their trained staffs of collectors." [M. Cary and H. H. Scullard, A History of Rome Third Edition, Basingstoke: Macmillan, 1975, 1979]. In essence, having paid the tax up front, they subsequently extorted what they could from the populace, keeping the difference as profit.
Saturday, October 23, 2010
Saturday, October 16, 2010
NEW TESTAMENT: 2 Timothy 3: 14 - 4: 5 (RCL)
2 Timothy 3: 14 - 4: 2 (Roman Catholic)
2 Tim 3:14 (NRSV) But as for you, continue in what you have learned and firmly believed, knowing from whom you learned it, 15 and how from childhood you have known the sacred writings that are able to instruct you for salvation through faith in Christ Jesus. 16 All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, 17 so that everyone who belongs to God may be proficient, equipped for every good work. 4:1 In the presence of God and of Christ Jesus, who is to judge the living and the dead, and in view of his appearing and his kingdom, I solemnly urge you: 2 proclaim the message; be persistent whether the time is favorable or unfavorable; convince, rebuke, and encourage, with the utmost patience in teaching. 3 For the time is coming when people will not put up with sound doctrine, but having itching ears, they will accumulate for themselves teachers to suit their own desires, 4 and will turn away from listening to the truth and wander away to myths. 5 As for you, always be sober, endure suffering, do the work of an evangelist, carry out your ministry fully.
h/t montreal Anglican
In Palestine, based on popular books, people thought that a time of moral decay would precede the end of the world. The author of this book sees the decadence resulting from false teaching as contributing to this (3:1-9). Timothy has Paul’s example to follow, particularly the “persecutions” (3:11) he endured. Suffering for Christ is part of being Christian (3:12). While true Christians will be shown to be godly, false teachers “will go from bad to worse, deceiving others and being deceived” (3:13) by the devil.
But Timothy, “continue” (3:14), stand fast, in what Paul and your family have taught you! (“Whom” is plural in Greek.) Remember that the Old Testament (“sacred writings”, 3:15), interpreted in the Christian community (“faith in Christ ...”) tells you about “salvation”, about Christ. “All scripture” (3:16), possibly including some New Testament books, has authority rooted in God and so gives a basis for human conduct. It enables all who speak for God (“belongs to God”, 3:17: literally man of God), equipping them for good works, including “teaching ...” (v. 16).
The author now begins his conclusion. Thinking ahead to Christ’s second coming, “his appearing” (4:1), when he will “judge” and begin ruling all creation (“kingdom”), he now urges Timothy to “proclaim” (4:2) the good news, whether the time seems propitious or not (for God’s word is always in season). False teachers are undermining the faith now; perhaps “the time is coming” (4:3) when no one will adhere to the true faith. (“Myths”, 4:4, are probably changes or accretions to doctrine handed down from the apostles.) In 4:6-8, Paul sees his death as being close, so he hands on his ministry to Timothy and other future leaders. The ministry is now Timothy’s (“your”, 4:5). May he, like Paul, remain steadfast (“sober”) as he evangelizes, visiting various cities – even enduring “suffering”.
3:2-5: The attention given to lists of vices in the Pastoral Letters indicates a special emphasis on morality; the lists are broadened beyond the lists Paul offers. See 1 Timothy 1:9-10; 6:4-5; Titus 3:3; 1 Corinthians 5:11; 6:9-10; Galatians 5:18-21; Romans 1:29-31. [CAB] Assonance and alliteration (in the Greek) rather than logical or biblical order govern the sequence of this list of vices. They are mentioned in almost the same order in Romans 1:30-31.
GOSPEL: Luke 18: 1 - 8 (all)
Luke 18:1 (NRSV) Then Jesus told them a parable about their need to pray always and not to lose heart. 2 He said, "In a certain city there was a judge who neither feared God nor had respect for people. 3 In that city there was a widow who kept coming to him and saying, "Grant me justice against my opponent.' 4 For a while he refused; but later he said to himself, "Though I have no fear of God and no respect for anyone, 5 yet because this widow keeps bothering me, I will grant her justice, so that she may not wear me out by continually coming.'" 6 And the Lord said, "Listen to what the unjust judge says. 7 And will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? 8 I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes, will he find faith on earth?"
Some Pharisees have asked Jesus when the kingdom of God will come; he has answered: it is already “among you” (17:21). Using examples from the Old Testament, he has warned his disciples that its full coming will be sudden and unexpected; many people will miss it, being preoccupied with worldly affairs.
In Jewish society, a “widow” (v. 3) had no legal status; she was powerless. The story tells us twice that the judge is a rogue: he neither respects God nor cares about other people (vv. 2, 4). So why would Jesus tell an absurd story? Because such stories are easily remembered and are likely to be retold.
Jesus uses this incongruous story to teach the disciples a lesson. If even this rogue listens to a petition (eventually), how much more so will God, loving as he is, hear and answer the prayers of the faithful, those whom he has “chosen” (v. 7), by again sending Christ, to judge. He will grant them justice soon after he comes (“quickly”, v. 8); however, they cannot know when he will come. So do not “lose heart” (v. 1) and persist “day and night” (v. 7) in prayer, seeking the completion of the coming of the Kingdom. But, Jesus wonders, will any still be faithful then, or will they all be preoccupied by other matters?
After the Exile, the expectation of the Messiah appears. The notion is found in some intertestamental literature, particularly in books which are not found in the Apocrypha. But in the first century AD many Jews had given up on the Davidic dynasty; after all, it was 500 years since a Davidic king had ruled. There was no expectation of a Messiah who would be Son of God; rather the Messiah, while having spiritual qualities, was expected to be a national hero, and probably super-human.
17:23-24: In Matthew 24:23-27, Jesus says: “Then if anyone says to you, ‘Look! Here is the Messiah!’ or ‘There he is’ – do not believe it. ... So, if they say to you, 'Look! He is in the wilderness,’ do not go out. If they say, ‘Look! He is in the inner rooms,’ do not believe it. For as the lightning comes from the east and flashes as far as the west, so will be the coming of the Son of Man”. See also Mark 13:21 and Revelation 1:7. [NOAB]
17:23: “Look there!”: i.e. Look, there is the Son of Man. [NOAB]
17:24: The coming will be sudden and visible to all. [NOAB] BlkLk says the comparison is with the brightness of the “lightning” rather than its suddenness. The Son of Man will shine with unmistakable brightness as at the Transfiguration.
17:25: In 9:22, Jesus says “‘The Son of Man must undergo great suffering, and be rejected by the elders, chief priests, and scribes, and be killed, and on the third day be raised’”. [NOAB] Jews did not expect the Messiah to suffer.
17:26-27: See also Matthew 24:37-39; Genesis 6:5-8 (the Nephilim); 7:6-24 (Noah). [NOAB]
17:27: “marrying and being given in marriage”: Perhaps this reference is here because of Genesis 7:7: “And Noah with his sons and his wife and his sons' wives went into the ark to escape the waters of the flood”. [BlkLk]
17:28-30: See Genesis 18:16-19:28 for the stories. [NOAB]
17:28: The catastrophe in Lot’s day was by fire. Luke may include Lot to follow the Hellenistic tradition of alternate catastrophes of flood and fire. [BlkLk]
17:29: “fire and sulphur”: BlkLk offers fire and brimstone. The word translated “sulphur” appears to denote some combustible material, possibly oil. The sentence is composed of words occurring in the Septuagint translation of Genesis
2 Timothy 3: 14 - 4: 2 (Roman Catholic)
2 Tim 3:14 (NRSV) But as for you, continue in what you have learned and firmly believed, knowing from whom you learned it, 15 and how from childhood you have known the sacred writings that are able to instruct you for salvation through faith in Christ Jesus. 16 All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, 17 so that everyone who belongs to God may be proficient, equipped for every good work. 4:1 In the presence of God and of Christ Jesus, who is to judge the living and the dead, and in view of his appearing and his kingdom, I solemnly urge you: 2 proclaim the message; be persistent whether the time is favorable or unfavorable; convince, rebuke, and encourage, with the utmost patience in teaching. 3 For the time is coming when people will not put up with sound doctrine, but having itching ears, they will accumulate for themselves teachers to suit their own desires, 4 and will turn away from listening to the truth and wander away to myths. 5 As for you, always be sober, endure suffering, do the work of an evangelist, carry out your ministry fully.
h/t montreal Anglican
In Palestine, based on popular books, people thought that a time of moral decay would precede the end of the world. The author of this book sees the decadence resulting from false teaching as contributing to this (3:1-9). Timothy has Paul’s example to follow, particularly the “persecutions” (3:11) he endured. Suffering for Christ is part of being Christian (3:12). While true Christians will be shown to be godly, false teachers “will go from bad to worse, deceiving others and being deceived” (3:13) by the devil.
But Timothy, “continue” (3:14), stand fast, in what Paul and your family have taught you! (“Whom” is plural in Greek.) Remember that the Old Testament (“sacred writings”, 3:15), interpreted in the Christian community (“faith in Christ ...”) tells you about “salvation”, about Christ. “All scripture” (3:16), possibly including some New Testament books, has authority rooted in God and so gives a basis for human conduct. It enables all who speak for God (“belongs to God”, 3:17: literally man of God), equipping them for good works, including “teaching ...” (v. 16).
The author now begins his conclusion. Thinking ahead to Christ’s second coming, “his appearing” (4:1), when he will “judge” and begin ruling all creation (“kingdom”), he now urges Timothy to “proclaim” (4:2) the good news, whether the time seems propitious or not (for God’s word is always in season). False teachers are undermining the faith now; perhaps “the time is coming” (4:3) when no one will adhere to the true faith. (“Myths”, 4:4, are probably changes or accretions to doctrine handed down from the apostles.) In 4:6-8, Paul sees his death as being close, so he hands on his ministry to Timothy and other future leaders. The ministry is now Timothy’s (“your”, 4:5). May he, like Paul, remain steadfast (“sober”) as he evangelizes, visiting various cities – even enduring “suffering”.
3:2-5: The attention given to lists of vices in the Pastoral Letters indicates a special emphasis on morality; the lists are broadened beyond the lists Paul offers. See 1 Timothy 1:9-10; 6:4-5; Titus 3:3; 1 Corinthians 5:11; 6:9-10; Galatians 5:18-21; Romans 1:29-31. [CAB] Assonance and alliteration (in the Greek) rather than logical or biblical order govern the sequence of this list of vices. They are mentioned in almost the same order in Romans 1:30-31.
GOSPEL: Luke 18: 1 - 8 (all)
Luke 18:1 (NRSV) Then Jesus told them a parable about their need to pray always and not to lose heart. 2 He said, "In a certain city there was a judge who neither feared God nor had respect for people. 3 In that city there was a widow who kept coming to him and saying, "Grant me justice against my opponent.' 4 For a while he refused; but later he said to himself, "Though I have no fear of God and no respect for anyone, 5 yet because this widow keeps bothering me, I will grant her justice, so that she may not wear me out by continually coming.'" 6 And the Lord said, "Listen to what the unjust judge says. 7 And will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? 8 I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes, will he find faith on earth?"
Some Pharisees have asked Jesus when the kingdom of God will come; he has answered: it is already “among you” (17:21). Using examples from the Old Testament, he has warned his disciples that its full coming will be sudden and unexpected; many people will miss it, being preoccupied with worldly affairs.
In Jewish society, a “widow” (v. 3) had no legal status; she was powerless. The story tells us twice that the judge is a rogue: he neither respects God nor cares about other people (vv. 2, 4). So why would Jesus tell an absurd story? Because such stories are easily remembered and are likely to be retold.
Jesus uses this incongruous story to teach the disciples a lesson. If even this rogue listens to a petition (eventually), how much more so will God, loving as he is, hear and answer the prayers of the faithful, those whom he has “chosen” (v. 7), by again sending Christ, to judge. He will grant them justice soon after he comes (“quickly”, v. 8); however, they cannot know when he will come. So do not “lose heart” (v. 1) and persist “day and night” (v. 7) in prayer, seeking the completion of the coming of the Kingdom. But, Jesus wonders, will any still be faithful then, or will they all be preoccupied by other matters?
After the Exile, the expectation of the Messiah appears. The notion is found in some intertestamental literature, particularly in books which are not found in the Apocrypha. But in the first century AD many Jews had given up on the Davidic dynasty; after all, it was 500 years since a Davidic king had ruled. There was no expectation of a Messiah who would be Son of God; rather the Messiah, while having spiritual qualities, was expected to be a national hero, and probably super-human.
17:23-24: In Matthew 24:23-27, Jesus says: “Then if anyone says to you, ‘Look! Here is the Messiah!’ or ‘There he is’ – do not believe it. ... So, if they say to you, 'Look! He is in the wilderness,’ do not go out. If they say, ‘Look! He is in the inner rooms,’ do not believe it. For as the lightning comes from the east and flashes as far as the west, so will be the coming of the Son of Man”. See also Mark 13:21 and Revelation 1:7. [NOAB]
17:23: “Look there!”: i.e. Look, there is the Son of Man. [NOAB]
17:24: The coming will be sudden and visible to all. [NOAB] BlkLk says the comparison is with the brightness of the “lightning” rather than its suddenness. The Son of Man will shine with unmistakable brightness as at the Transfiguration.
17:25: In 9:22, Jesus says “‘The Son of Man must undergo great suffering, and be rejected by the elders, chief priests, and scribes, and be killed, and on the third day be raised’”. [NOAB] Jews did not expect the Messiah to suffer.
17:26-27: See also Matthew 24:37-39; Genesis 6:5-8 (the Nephilim); 7:6-24 (Noah). [NOAB]
17:27: “marrying and being given in marriage”: Perhaps this reference is here because of Genesis 7:7: “And Noah with his sons and his wife and his sons' wives went into the ark to escape the waters of the flood”. [BlkLk]
17:28-30: See Genesis 18:16-19:28 for the stories. [NOAB]
17:28: The catastrophe in Lot’s day was by fire. Luke may include Lot to follow the Hellenistic tradition of alternate catastrophes of flood and fire. [BlkLk]
17:29: “fire and sulphur”: BlkLk offers fire and brimstone. The word translated “sulphur” appears to denote some combustible material, possibly oil. The sentence is composed of words occurring in the Septuagint translation of Genesis
Saturday, October 9, 2010
NEW TESTAMENT: 2 Timothy 2: 8 - 15 (RCL)
2 Timothy 2: 8 - 13 (Roman Catholic)
2Tim 2:8 (NRSV) 8 Remember Jesus Christ, raised from the dead, a descendant of David--that is my gospel, 9 for which I suffer hardship, even to the point of being chained like a criminal. But the word of God is not chained. 10 Therefore I endure everything for the sake of the elect, so that they may also obtain the salvation that is in Christ Jesus, with eternal glory. 11 The saying is sure:
If we have died with him, we will also live with him;
12 if we endure, we will also reign with him;
if we deny him, he will also deny us;
13 if we are faithless, he remains faithful--
for he cannot deny himself.
14 Remind them of this, and warn them before God that they are to avoid wrangling over words, which does no good but only ruins those who are listening. 15 Do your best to present yourself to God as one approved by him, a worker who has no need to be ashamed, rightly explaining the word of truth.
h/t Chris Haslam, Anglican Diocese of Montreal.
Timothy, we read last week, lacks the courage to hand on the good news, perhaps because he leads a Christian community subject to ostracism or persecution. He is even ashamed of being Christian. The author, writing in Paul’s name, wishes that he rekindle his faith and follow Paul’s example. Using three illustrations (“soldier”, v. 3; “athlete”, v. 5; “farmer”, v. 6), Paul has told Timothy that being a Christian requires single-mindedness, self-denial and intense effort. Reflection will lead Timothy to God giving him complete understanding.
Now he is advised to recall what Paul taught: Christ, restored to God, is the kingly Messiah (“descendant of David”, v. 8) long expected. Paul continues to preach this despite “hardship” (v. 9) and imprisonment. Even so, the good news is available to all and continues to spread (“not chained”). Paul is the great example of enduring for those who are already Christian and for those who will come to faith (“the elect”, v. 10), enabling them to enjoy Christ’s promise of eternal life.
2:9: “the word of God is not chained”: In Philippians 1:12-14, Paul says that his imprisonment has made many Christians “confident in the Lord” so that they now “dare to speak the word with greater boldness and without fear”. [NOAB]
GOSPEL: Luke 17: 11 - 19 (all)
Luke 17:11 (NRSV) On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. 12 As he entered a village, ten lepers approached him. Keeping their distance, 13 they called out, saying, "Jesus, Master, have mercy on us!" 14 When he saw them, he said to them, "Go and show yourselves to the priests." And as they went, they were made clean. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. 16 He prostrated himself at Jesus' feet and thanked him. And he was a Samaritan. 17 Then Jesus asked, "Were not ten made clean? But the other nine, where are they? 18 Was none of them found to return and give praise to God except this foreigner?" 19 Then he said to him, "Get up and go on your way; your faith has made you well."
esus is on the final leg of his journey from Galilee to Jerusalem. He told his disciples how important genuine faith is. Lepers were outcasts from society; people considered them ritually unclean, believed the disease to be infectious by touch, and thought they were possessed by evil spirits. All ten acknowledge Jesus as who he is, “Master” (v. 13): they have faith. To be restored to society, a leper needed certification from “the priests” (v. 14) that he was free of the disease.
While all ten acknowledge Jesus as God, only one, a “Samaritan” (v. 16), a “foreigner” (v. 18), gives thanks to him (v. 16); he worships God differently. All ten are healed of leprosy but only one is wholly “made ... well” (v. 19) – for the Greek word bears with it the idea of rescue from impending destruction or from superior powers. Much earlier, Jesus has infuriated synagogue worshippers by recalling the story of Naaman, the foreigner healed of leprosy by Elisha. Then no Israelites were healed of the disease, only an alien. Now one whom Jews despised is saved. See 7:27 for cleansing of lepers being a sign of the coming of the Kingdom.
Verse 14: “‘Go and show yourselves to the priests”: Leviticus 13:2-3 commands: “When a person has on the skin of his body a swelling or an eruption or a spot, and it turns into a leprous disease on the skin of his body, he shall be brought to Aaron the priest or to one of his sons the priests. The priest shall examine the disease on the skin of his body, and if the hair in the diseased area has turned white and the disease appears to be deeper than the skin of his body, it is a leprous disease; after the priest has examined him he shall pronounce him ceremonially unclean”. See also Leviticus 13:49 and 14:2-32.
2 Timothy 2: 8 - 13 (Roman Catholic)
2Tim 2:8 (NRSV) 8 Remember Jesus Christ, raised from the dead, a descendant of David--that is my gospel, 9 for which I suffer hardship, even to the point of being chained like a criminal. But the word of God is not chained. 10 Therefore I endure everything for the sake of the elect, so that they may also obtain the salvation that is in Christ Jesus, with eternal glory. 11 The saying is sure:
If we have died with him, we will also live with him;
12 if we endure, we will also reign with him;
if we deny him, he will also deny us;
13 if we are faithless, he remains faithful--
for he cannot deny himself.
14 Remind them of this, and warn them before God that they are to avoid wrangling over words, which does no good but only ruins those who are listening. 15 Do your best to present yourself to God as one approved by him, a worker who has no need to be ashamed, rightly explaining the word of truth.
h/t Chris Haslam, Anglican Diocese of Montreal.
Timothy, we read last week, lacks the courage to hand on the good news, perhaps because he leads a Christian community subject to ostracism or persecution. He is even ashamed of being Christian. The author, writing in Paul’s name, wishes that he rekindle his faith and follow Paul’s example. Using three illustrations (“soldier”, v. 3; “athlete”, v. 5; “farmer”, v. 6), Paul has told Timothy that being a Christian requires single-mindedness, self-denial and intense effort. Reflection will lead Timothy to God giving him complete understanding.
Now he is advised to recall what Paul taught: Christ, restored to God, is the kingly Messiah (“descendant of David”, v. 8) long expected. Paul continues to preach this despite “hardship” (v. 9) and imprisonment. Even so, the good news is available to all and continues to spread (“not chained”). Paul is the great example of enduring for those who are already Christian and for those who will come to faith (“the elect”, v. 10), enabling them to enjoy Christ’s promise of eternal life.
2:9: “the word of God is not chained”: In Philippians 1:12-14, Paul says that his imprisonment has made many Christians “confident in the Lord” so that they now “dare to speak the word with greater boldness and without fear”. [NOAB]
GOSPEL: Luke 17: 11 - 19 (all)
Luke 17:11 (NRSV) On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. 12 As he entered a village, ten lepers approached him. Keeping their distance, 13 they called out, saying, "Jesus, Master, have mercy on us!" 14 When he saw them, he said to them, "Go and show yourselves to the priests." And as they went, they were made clean. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. 16 He prostrated himself at Jesus' feet and thanked him. And he was a Samaritan. 17 Then Jesus asked, "Were not ten made clean? But the other nine, where are they? 18 Was none of them found to return and give praise to God except this foreigner?" 19 Then he said to him, "Get up and go on your way; your faith has made you well."
esus is on the final leg of his journey from Galilee to Jerusalem. He told his disciples how important genuine faith is. Lepers were outcasts from society; people considered them ritually unclean, believed the disease to be infectious by touch, and thought they were possessed by evil spirits. All ten acknowledge Jesus as who he is, “Master” (v. 13): they have faith. To be restored to society, a leper needed certification from “the priests” (v. 14) that he was free of the disease.
While all ten acknowledge Jesus as God, only one, a “Samaritan” (v. 16), a “foreigner” (v. 18), gives thanks to him (v. 16); he worships God differently. All ten are healed of leprosy but only one is wholly “made ... well” (v. 19) – for the Greek word bears with it the idea of rescue from impending destruction or from superior powers. Much earlier, Jesus has infuriated synagogue worshippers by recalling the story of Naaman, the foreigner healed of leprosy by Elisha. Then no Israelites were healed of the disease, only an alien. Now one whom Jews despised is saved. See 7:27 for cleansing of lepers being a sign of the coming of the Kingdom.
Verse 14: “‘Go and show yourselves to the priests”: Leviticus 13:2-3 commands: “When a person has on the skin of his body a swelling or an eruption or a spot, and it turns into a leprous disease on the skin of his body, he shall be brought to Aaron the priest or to one of his sons the priests. The priest shall examine the disease on the skin of his body, and if the hair in the diseased area has turned white and the disease appears to be deeper than the skin of his body, it is a leprous disease; after the priest has examined him he shall pronounce him ceremonially unclean”. See also Leviticus 13:49 and 14:2-32.
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